October 25, 2025
How could those who crucified Jesus not know what they were doing?
Luke 23-24
Rowe Stipe
Big Book Idea
Written to the Greeks, and full of parables, Luke shows Jesus is perfect but also like us.
Key Verse | Luke 23:33-34
And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left. And Jesus said, "Father, forgive them, for they know not what they do." And they cast lots to divide his garments.
Luke 23-24
Chapter 23
Jesus Before Pilate
1 Then the whole company of them arose and brought him before Pilate. 2 And they began to accuse him, saying, “We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king.” 3 And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” 4 Then Pilate said to the chief priests and the crowds, “I find no guilt in this man.” 5 But they were urgent, saying, “He stirs up the people, teaching throughout all Judea, from Galilee even to this place.”
Jesus Before Herod
6 When Pilate heard this, he asked whether the man was a Galilean. 7 And when he learned that he belonged to Herod's jurisdiction, he sent him over to Herod, who was himself in Jerusalem at that time. 8 When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him, and he was hoping to see some sign done by him. 9 So he questioned him at some length, but he made no answer. 10 The chief priests and the scribes stood by, vehemently accusing him. 11 And Herod with his soldiers treated him with contempt and mocked him. Then, arraying him in splendid clothing, he sent him back to Pilate. 12 And Herod and Pilate became friends with each other that very day, for before this they had been at enmity with each other.
13 Pilate then called together the chief priests and the rulers and the people, 14 and said to them, “You brought me this man as one who was misleading the people. And after examining him before you, behold, I did not find this man guilty of any of your charges against him. 15 Neither did Herod, for he sent him back to us. Look, nothing deserving death has been done by him. 16 I will therefore punish and release him.” 1 23:16 Here, or after verse 19, some manuscripts add verse 17: Now he was obliged to release one man to them at the festival
Pilate Delivers Jesus to Be Crucified
18 But they all cried out together, “Away with this man, and release to us Barabbas”— 19 a man who had been thrown into prison for an insurrection started in the city and for murder. 20 Pilate addressed them once more, desiring to release Jesus, 21 but they kept shouting, “Crucify, crucify him!” 22 A third time he said to them, “Why? What evil has he done? I have found in him no guilt deserving death. I will therefore punish and release him.” 23 But they were urgent, demanding with loud cries that he should be crucified. And their voices prevailed. 24 So Pilate decided that their demand should be granted. 25 He released the man who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus over to their will.
The Crucifixion
26 And as they led him away, they seized one Simon of Cyrene, who was coming in from the country, and laid on him the cross, to carry it behind Jesus. 27 And there followed him a great multitude of the people and of women who were mourning and lamenting for him. 28 But turning to them Jesus said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. 29 For behold, the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed!’ 30 Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’ 31 For if they do these things when the wood is green, what will happen when it is dry?”
32 Two others, who were criminals, were led away to be put to death with him. 33 And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left. 34 And Jesus said, “Father, forgive them, for they know not what they do.” 2 23:34 Some manuscripts omit the sentence And Jesus what they do And they cast lots to divide his garments. 35 And the people stood by, watching, but the rulers scoffed at him, saying, “He saved others; let him save himself, if he is the Christ of God, his Chosen One!” 36 The soldiers also mocked him, coming up and offering him sour wine 37 and saying, “If you are the King of the Jews, save yourself!” 38 There was also an inscription over him, 3 23:38 Some manuscripts add in letters of Greek and Latin and Hebrew “This is the King of the Jews.”
39 One of the criminals who were hanged railed at him, 4 23:39 Or blasphemed him saying, “Are you not the Christ? Save yourself and us!” 40 But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” 42 And he said, “Jesus, remember me when you come into your kingdom.” 43 And he said to him, “Truly, I say to you, today you will be with me in paradise.”
The Death of Jesus
44 It was now about the sixth hour, 5 23:44 That is, noon and there was darkness over the whole land until the ninth hour, 6 23:44 That is, 3 p.m. 45 while the sun's light failed. And the curtain of the temple was torn in two. 46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” And having said this he breathed his last. 47 Now when the centurion saw what had taken place, he praised God, saying, “Certainly this man was innocent!” 48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. 49 And all his acquaintances and the women who had followed him from Galilee stood at a distance watching these things.
Jesus Is Buried
50 Now there was a man named Joseph, from the Jewish town of Arimathea. He was a member of the council, a good and righteous man, 51 who had not consented to their decision and action; and he was looking for the kingdom of God. 52 This man went to Pilate and asked for the body of Jesus. 53 Then he took it down and wrapped it in a linen shroud and laid him in a tomb cut in stone, where no one had ever yet been laid. 54 It was the day of Preparation, and the Sabbath was beginning. 7 23:54 Greek was dawning 55 The women who had come with him from Galilee followed and saw the tomb and how his body was laid. 56 Then they returned and prepared spices and ointments.
On the Sabbath they rested according to the commandment.
Chapter 24
The Resurrection
1 But on the first day of the week, at early dawn, they went to the tomb, taking the spices they had prepared. 2 And they found the stone rolled away from the tomb, 3 but when they went in they did not find the body of the Lord Jesus. 4 While they were perplexed about this, behold, two men stood by them in dazzling apparel. 5 And as they were frightened and bowed their faces to the ground, the men said to them, “Why do you seek the living among the dead? 6 He is not here, but has risen. Remember how he told you, while he was still in Galilee, 7 that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.” 8 And they remembered his words, 9 and returning from the tomb they told all these things to the eleven and to all the rest. 10 Now it was Mary Magdalene and Joanna and Mary the mother of James and the other women with them who told these things to the apostles, 11 but these words seemed to them an idle tale, and they did not believe them. 12 But Peter rose and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; and he went home marveling at what had happened.
On the Road to Emmaus
13 That very day two of them were going to a village named Emmaus, about seven miles 8 24:13 Greek sixty stadia; a stadion was about 607 feet or 185 meters from Jerusalem, 14 and they were talking with each other about all these things that had happened. 15 While they were talking and discussing together, Jesus himself drew near and went with them. 16 But their eyes were kept from recognizing him. 17 And he said to them, “What is this conversation that you are holding with each other as you walk?” And they stood still, looking sad. 18 Then one of them, named Cleopas, answered him, “Are you the only visitor to Jerusalem who does not know the things that have happened there in these days?” 19 And he said to them, “What things?” And they said to him, “Concerning Jesus of Nazareth, a man who was a prophet mighty in deed and word before God and all the people, 20 and how our chief priests and rulers delivered him up to be condemned to death, and crucified him. 21 But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 22 Moreover, some women of our company amazed us. They were at the tomb early in the morning, 23 and when they did not find his body, they came back saying that they had even seen a vision of angels, who said that he was alive. 24 Some of those who were with us went to the tomb and found it just as the women had said, but him they did not see.” 25 And he said to them, “O foolish ones, and slow of heart to believe all that the prophets have spoken! 26 Was it not necessary that the Christ should suffer these things and enter into his glory?” 27 And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.
28 So they drew near to the village to which they were going. He acted as if he were going farther, 29 but they urged him strongly, saying, “Stay with us, for it is toward evening and the day is now far spent.” So he went in to stay with them. 30 When he was at table with them, he took the bread and blessed and broke it and gave it to them. 31 And their eyes were opened, and they recognized him. And he vanished from their sight. 32 They said to each other, “Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?” 33 And they rose that same hour and returned to Jerusalem. And they found the eleven and those who were with them gathered together, 34 saying, “The Lord has risen indeed, and has appeared to Simon!” 35 Then they told what had happened on the road, and how he was known to them in the breaking of the bread.
Jesus Appears to His Disciples
36 As they were talking about these things, Jesus himself stood among them, and said to them, “Peace to you!” 37 But they were startled and frightened and thought they saw a spirit. 38 And he said to them, “Why are you troubled, and why do doubts arise in your hearts? 39 See my hands and my feet, that it is I myself. Touch me, and see. For a spirit does not have flesh and bones as you see that I have.” 40 And when he had said this, he showed them his hands and his feet. 41 And while they still disbelieved for joy and were marveling, he said to them, “Have you anything here to eat?” 42 They gave him a piece of broiled fish, 9 24:42 Some manuscripts add and some honeycomb 43 and he took it and ate before them.
44 Then he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” 45 Then he opened their minds to understand the Scriptures, 46 and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, 47 and that repentance for 10 24:47 Some manuscripts and the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. 48 You are witnesses of these things. 49 And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high.”
The Ascension
50 And he led them out as far as Bethany, and lifting up his hands he blessed them. 51 While he blessed them, he parted from them and was carried up into heaven. 52 And they worshiped him and returned to Jerusalem with great joy, 53 and were continually in the temple blessing God.
Footnotes
[1] 23:16 Here, or after verse 19, some manuscripts add verse 17: Now he was obliged to release one man to them at the festival[2] 23:34 Some manuscripts omit the sentence And Jesus . . . what they do
[3] 23:38 Some manuscripts add in letters of Greek and Latin and Hebrew
[4] 23:39 Or blasphemed him
[5] 23:44 That is, noon
[6] 23:44 That is, 3 p.m.
[7] 23:54 Greek was dawning
[8] 24:13 Greek sixty stadia; a stadion was about 607 feet or 185 meters
[9] 24:42 Some manuscripts add and some honeycomb
[10] 24:47 Some manuscripts and
Table of Contents
Introduction to Luke
Timeline
Author, Date, and Recipients
Luke was a physician (Col. 4:14) and a travel companion of the apostle Paul. He wrote this Gospel and its sequel, the book of Acts. The earliest possible date of Luke–Acts is immediately after the events that Luke recorded in Acts 28, which would have been c. A.D. 62. Both Luke and Acts are addressed to “Theophilus” (Luke 1:3; Acts 1:1), about whom nothing more is known. Luke’s broader audience consisted primarily of Gentile Christians like Theophilus who had already “been taught” (Luke 1:4) about Jesus.
Theme
The gospel is for all, Jews and Gentiles alike, since Jesus is the promised one of God as prophesied in the OT and as seen in God’s saving activity in Jesus’ life, death, and resurrection. The Christian traditions Luke’s readers have received are true; by believing in Jesus Christ, the Son of God, they will receive the promised Holy Spirit whom he gives to all who follow him.
Purpose
Luke probably had several goals in writing: (1) to assure his readers of the truth of what they had been taught; (2) to help them understand how Israel’s rejection of Jesus and the Gentiles’ entrance into the kingdom of God are part of God’s plan; (3) to clarify that Jesus did not teach that his bodily return would come immediately but that there would be a period between his resurrection and his return; and (4) to emphasize that they need not fear any mere earthly power such as Rome.
Key Themes
- God’s sovereign rule over history (13:33; 22:22, 42).
- The arrival and actual presence (though not yet the completion) of the kingdom of God (11:2; 17:20–21; 21:34–36).
- The coming and presence of the Holy Spirit for Jesus and his followers (1:15–17, 35; 2:25–27; 3:16, 22; 4:1, 18; 24:49).
- The great reversal taking place in the world, in which the first are becoming last and the last are becoming first, the proud are being brought low and the humble are being exalted (1:48; 6:20–26; 13:30; 14:11).
- Believers are to live a life of prayer and practice good stewardship with their possessions (6:12; 9:28–29; 11:1–4; 12:33–34; 18:1; 22:40).
- The danger of riches (6:20–26; 8:14; 12:13–21; 16:10–13, 19–31).
Outline
- The Prologue (1:1–4)
- The Infancy Narrative (1:5–2:52)
- Preparation for the Ministry of Jesus (3:1–4:15)
- The Ministry of Jesus in Galilee (4:16–9:50)
- The Journey to Jerusalem (9:51–19:27)
- The Ministry of Jesus in Jerusalem (19:28–21:38)
- The Suffering and Death of Jesus (22:1–23:56)
- The Resurrection of Jesus (24:1–53)
The Setting of Luke
The events in the book of Luke take place almost entirely within the vicinity of Palestine, an area extending roughly from Caesarea Philippi in the north to Beersheba in the south. During this time it was ruled by the Roman Empire. The opening chapters describe events surrounding Jesus’ birth in Judea, where Herod had been appointed king by the Romans. The closing chapters end with Jesus’ death, resurrection, and ascension during the rule of Pontius Pilate and the tetrarchs Antipas and Philip.
Fact: Olivet—Mount of Olives
Olivet (19:29), also known as the Mount of Olives, is a high mountain ridge stretching some 2.5 miles (4 km) in a north-to-south direction just east of Jerusalem. Throughout Israel’s history, it was an ideal location from which to see approaching armies. It is also where Jesus ascended into heaven with the promise to return in the same way (24:51; Acts 1:11–12; see also Zech. 14:4).
Fact: The entrance to the tomb
The entrance to the tomb where Jesus was buried was probably about 2 feet (0.6 m) wide and 3 feet (0.9 m) tall. It was covered with a stone, perhaps a foot (0.3 m) thick and 4 feet (1.2 m) in diameter. The body would have been placed on a bench until it could be prepared for burial.
Fact: Resurrected as real people!
Resurrected as real people! After his resurrection, Jesus had a real physical body. He was not just a disembodied spirit. He could eat and be touched (24:39–43). Christians will also experience real, physical resurrection from the dead (1 Corinthians 15).
Jesus’ Appearances after His Resurrection
Each of the Gospels and a few other NT books mention various appearances by Jesus after his resurrection, but only Luke notes that Jesus ascended to heaven from the Mount of Olives just outside Jerusalem. Luke also recounts Jesus’ discussion with the two disciples on the road to Emmaus (likely modern Qaluniyah, not the Emmaus of the intertestamental period, which lay too far west). Matthew and John note that Jesus also appeared to his disciples in the region of Galilee.
Parallels in the Ministries of Jesus, Peter, and Paul in Luke–Acts
Luke shows Peter and Paul continuing the ministry of Jesus in the book of Acts. Representative examples are cited on the chart below.
| Type of Ministry | Jesus | Peter | Paul |
|---|---|---|---|
| Preaching that the OT is fulfilled in Jesus the Messiah | Luke 4; 24 | Acts 2; 3 | Acts 13; 17 |
| Casting out unclean spirits | Luke 4:31–37 | Acts 5:16 | Acts 16:16–18 |
| Healing the lame | Luke 6:6–11 | Acts 3:1–10 | Acts 14:8–10 |
| Raising the dead | Luke 7:11–17 | Acts 9:36–43 | Acts 20:7–12 |
| Healing by a touch, a shadow, or cloths | Luke 8:42–48 | Acts 5:15 | Acts 19:11–12 |
Harmony of the Events of Holy Week
| Day | Event | Matthew | Mark | Luke | John |
|---|---|---|---|---|---|
| Friday/Saturday | Jesus arrives in Bethany | 12:1 | |||
| Mary anoints Jesus | 12:2–8 | ||||
| Crowd comes to see Jesus | 12:9–11 | ||||
| Sunday | Triumphal entry into Jerusalem | 21:1–11 | 11:1–10 | 19:28–44 | 12:12–18 |
| Some Greeks seek Jesus | 12:20–36 | ||||
| Jesus weeps over Jerusalem | 19:41 | ||||
| Enters temple | 11:11 | ||||
| Returns to Bethany | 21:17 | 11:11 | |||
| Monday | Jesus curses the fig tree | 21:18–19 | 11:12–14 | ||
| Clears the temple | 21:12–13 | 11:15–17 | 19:45–46 | ||
| Returns to Bethany with the Twelve | 11:19 | ||||
| Tuesday | Disciples see the withered fig tree on the return to Jerusalem | 21:20–22 | 11:20–21 | ||
| Temple controversies in Jerusalem | 21:23–23:39 | 11:27–12:44 | 20:1–21:4 | ||
| Olivet Discourse on the return to Bethany | 24:1–25:46 | 13:1–37 | 21:5–36 | ||
| Wednesday | Jesus continues daily teaching in the temple | 21:37–38 | |||
| Sanhedrin plots to kill Jesus | 26:3–5 | 14:1–2 | 22:1–2 | ||
| Wednesday/Thursday | Preparations for the Passover | 26:17–19 | 14:12–16 | 22:7–13 | |
| Thursday | Passover meal/Last Supper | 26:20–35 | 14:17–26 | 22:14–30 | |
| Upper Room Discourse | 13:1–17:26 | ||||
| Jesus prays in Gethsemane | 26:36–46 | 14:32–42 | 22:39–46 | ||
| Friday | Betrayal and arrest (after midnight?) | 26:47–56 | 14:43–52 | 22:47–53 | 18:2–12 |
| Jewish trial: | |||||
| —before Annas | 18:13–24 | ||||
| —before Caiaphas and part of the Sanhedrin | 26:57–75 | 14:53–72 | 22:54–65 | 18:19–24 | |
| —before full Sanhedrin (after sunrise?) | 27:1–2 | 15:1 | 22:66–71 | ||
| Roman trials: | |||||
| —before Pilate | 27:2–14 | 15:2–5 | 23:1–5 | ||
| —before Herod | 23:6–12 | ||||
| —before Pilate | 27:15–26 | 15:6–15 | 23:13–25 | 18:28–19:16 | |
| Crucifixion (approx. 9:00 A.M.to 3:00 P.M.) | 27:27–54 | 15:16–39 | 23:26–49 | 19:16–37 | |
| Burial (evening) | 27:57–61 | 15:42–47 | 23:50–54 | 19:38–42 | |
| Sunday | Empty-tomb witnesses | 28:1–8 | 16:1–8 | 24:1–12 | |
| Resurrection appearances | 28:9–20 | 16:9–20 | 24:13–53 | 20:1–21:25 |
Predictions, Reminders, and Proofs of the Death and Resurrection of Jesus in the Gospel of Luke
| 9:22 | “The Son of Man must suffer many things and be rejected . . . and be killed, and on the third day be raised.” |
| 9:44 | “The Son of Man is about to be delivered into the hands of men.” |
| 12:50 | “I have a baptism to be baptized with.” |
| 13:32 | “I cast out demons and perform cures today and tomorrow, and the third day I finish my course.” |
| 13:33 | “for it cannot be that a prophet should perish away from Jerusalem.” |
| 17:25 | “But first he must suffer many things and be rejected by this generation.” |
| 18:32 | “he will be delivered over to the Gentiles and will be mocked and shamefully treated and spit upon.” |
| 18:33 | “after flogging him, they will kill him, and on the third day he will rise.” |
| 24:6–7 | “Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.” |
| 24:25–26 | “. . . slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?” |
| 24:46 | “Thus it is written, that the Christ should suffer and on the third day rise from the dead.” |
Herod Antipas
Herod Antipas, son of Herod the Great, was Tetrarch of Galilee during the time of Christ. Although married, Herod fell in love with Herodias, the wife of his half brother, Philip. When Herod and Herodias divorced their spouses and married each other, John the Baptist strongly opposed their adultery. This enraged Herodias, prompting Herod to seize John and put him in prison. He was afraid to take John’s life, however, recognizing him as a holy man. Herod finally gave in to Herodias and had John beheaded, but doing so haunted his conscience; later, hearing about the miracles Jesus was performing, Herod feared that it was actually John, resurrected from the dead. Herod participated in the trial of Jesus, mocking him before sending him back to Pilate. (Luke 23:11)
Luke 23:1 the whole company of them. The “assembly” (Sanhedrin) of 22:66. before Pilate. See 3:1. Normally the seat of the Roman government in Judea was Caesarea, not Jerusalem. Pilate was in Jerusalem at Passover to prevent rebellious activities. The Gospels suggest that Pilate was willing to execute Jesus because of his desire to maintain public calm. Jewish sources considered Pilate’s reign to have been quite harsh, charging him with greed and cruelty (see 13:1). Josephus mentions Pilate bringing pagan Roman troops into Jerusalem and taking temple funds to build an aqueduct.
Luke 23:2 began to accuse him. That is, bring formal charges against him. The religious reasons for Jesus’ condemnation would be of little interest to Rome, so the Sanhedrin changes them to political charges. The first charge, misleading our nation, involves seducing the nation away from loyalty to Rome. The second, forbidding . . . tribute to Caesar, is clearly false (see 20:20–26). The third is that he himself is Christ, a king (compare John 18:33, 36, 37). Jesus’ claims to kingship would be a direct challenge to Caesar.
Luke 23:1–5 Only Rome could sentence someone to death (John 18:31), so the Sanhedrin brought Jesus to Pilate. The charges are now changed from religious (“blasphemy”) to political ones (Luke 23:2).
Luke 23:4–5 These verses are unique to Luke and emphasize Jesus’ innocence. Pilate’s verdict I find no guilt is repeated in vv. 14–16 and 22. they. The chief priests and crowds.
Luke 23:7 On Herod Antipas, see notes on 3:1; Matt. 14:1.
Luke 23:11 Herod and his soldiers dressed Jesus in splendid clothing (compare Mark 15:17–20) to mock his claim to kingship.
Herod Antipas
Herod Antipas, son of Herod the Great, was Tetrarch of Galilee during the time of Christ. Although married, Herod fell in love with Herodias, the wife of his half brother, Philip. When Herod and Herodias divorced their spouses and married each other, John the Baptist strongly opposed their adultery. This enraged Herodias, prompting Herod to seize John and put him in prison. He was afraid to take John’s life, however, recognizing him as a holy man. Herod finally gave in to Herodias and had John beheaded, but doing so haunted his conscience; later, hearing about the miracles Jesus was performing, Herod feared that it was actually John, resurrected from the dead. Herod participated in the trial of Jesus, mocking him before sending him back to Pilate. (Luke 23:11)
Luke 23:14 did not find this man guilty. For the second time, Pilate acknowledges Jesus’ innocence.
Luke 23:6–16 This account is found only in Luke (compare Acts 4:27–28). Both Pilate and Herod Antipas found Jesus innocent (Luke 23:15).
Luke 23:18 they. The chief priests, the rulers, and the people who have been stirred up by them. Away with this man, and release . . . Barabbas assumes knowledge of the custom of releasing a prisoner at the Passover (see Matt. 27:15; Mark 15:6; and the ESV footnote on Luke 23:16). “Away with him” essentially means “crucify him” (compare John 19:15; see also Luke 23:21). Barabbas was a notorious criminal who had committed robbery, treason, and murder.
Luke 23:22 For the third time Pilate affirms Jesus’ innocence (compare vv. 4, 14–15).
Luke 23:25 Luke emphasizes that choosing Barabbas involved releasing one guilty of insurrection and murder and condemning Jesus. he delivered Jesus over to their will. See 9:44; 18:32; 24:7. Pilate gave in to the wishes of the crowd. He condemned Jesus to crucifixion, the Roman means of executing criminals convicted of high treason.
Luke 23:26 they (the Roman soldiers) . . . seized one Simon of Cyrene. Cyrene was a region in North Africa with a large Jewish population. Simon was likely a Jew who had traveled to Jerusalem for the Passover. See notes on Mark 15:21; Acts 13:1. Since he already had been scourged (see notes on Matt. 27:26; Mark 15:15; John 19:1), Jesus’ physical condition may have prevented him from carrying the cross.
Luke 23:27–31 Jesus quotes from Zech. 12:10–14. the days are coming. See Luke 19:43; 21:6, 22–24. “Blessed are the barren.” See note on 21:23. In those days, the “reproach” of childlessness (see 1:25) will be a blessing. “Fall on us.” Compare Hos. 10:8; Rev. 6:16. green . . . dry. If God did not spare his innocent son (“green” wood), how much worse will it be when he allows the Romans to unleash his wrath on a sinful nation (“dry” wood)?
Luke 23:32 Two others . . . criminals fulfills the prophecy of Isa. 53:12.
Luke 23:33 The Skull. In Matthew it is also called Golgotha, a transliteration of the Aramaic word for “skull.” See notes on Matt. 27:33; John 19:17. In Matt. 27:38 and Mark 15:27 the criminals are called “robbers”; see note on Matt. 27:38.
Luke 23:34 They cast lots to divide his garments is a clear reference to Ps. 22:18. Casting lots was sometimes used in the OT to discover God’s will, but here it is a form of gambling by the Roman guards. Father, forgive them, for they know not what they do. Jesus follows his own teaching about loving one’s enemies (see Luke 6:35). His death was the basis upon which those who crucified him could be forgiven (Isa. 53:12). “They know not what they do” does not take away the responsibility of the religious or political leaders for Jesus’ death, but it shows that they did not fully understand the horrible evil that they were doing in crucifying the “Holy and Righteous One” (Acts 3:14).
Luke 23:35 Luke contrasts the behavior of the Jewish crowds (the people stood by; compare v. 48) and the Sanhedrin (but the rulers scoffed). The highest levels of Israel’s establishment seek one more opportunity to insult Jesus. He saved others; let him save himself. Compare Ps. 22:7–8. This is the first of three similar taunts (see Luke 23:37, 39). Christ of God. Christ means “Messiah” or “Anointed One.”
Luke 23:36 The soldiers also mocked him . . . offering him sour wine. This “wine vinegar” was the ordinary wine soldiers drank. Giving him a drink would keep him alive and continue his suffering.
Luke 23:38 It was customary for the charge against an executed person to be displayed prominently (inscription; see notes on Matt. 27:37; Mark 15:26; John 19:20). Over him suggests the cross was shaped like a lowercase “t.” Jesus was crucified on political grounds for claiming to be the Messiah, the King of the Jews.
Luke 23:39–43 This material occurs only in Luke. Hanged is a synonym for “crucified” (see Acts 5:30; also Deut. 21:22–23). Jesus, remember me when you come into your kingdom is both a plea and a confession of faith. Paradise is another name for heaven, the dwelling place of God and eternal home of the righteous (see 2 Cor. 12:3).
Luke 23:44–45 about the sixth hour . . . until the ninth hour. Noon until 3:00 P.M. (compare Matt. 27:45; Mark 15:33). Darkness represents lament (Amos 8:9–10) and divine judgment (Ex. 10:21–23). Here it is both literal (the sun’s light failed) and figurative, probably signifying that Jesus was bearing God’s wrath for his people (compare Joel 2:2; Amos 5:18, 20; Zeph. 1:15). It also expresses God’s judgment upon humanity for crucifying his Son. The darkness was not caused by a solar eclipse (see note on Matt. 27:45). The curtain leading from the Holy Place into the Most Holy Place was torn in two (see note on Matt. 27:51); see Herod’s Temple in the Time of Jesus.
Herod’s Temple in the Time of Jesus
Herod began construction of this magnificent temple in 20/19 B.C., during the 18th year of his reign. The main construction phase was completed within about a decade. Detailed descriptions of the temple exist in Josephus ( Jewish Antiquities 15.380–425; Jewish War 5.184–247) and in early rabbinic writings. The Roman army under Titus destroyed the temple during the capture of Jerusalem in A.D. 70. The temple was 172 feet (52 m) long, wide, and high (about 16 to 20 stories tall).
Luke 23:46 I commit my spirit! Jesus’ own human spirit returned to the presence of God the Father (see note on John 19:30; also see Ps. 31:5; Eccles. 12:7; Acts 7:59). having said this he breathed his last. See note on John 10:17.
Luke 23:47 A centurion is a Roman officer in charge of a hundred men. Certainly this man was innocent. A final expression of Jesus’ innocence (compare v. 41; Matt. 27:54; Mark 15:39).
Luke 23:48 beating their breasts. A sign of grief and repentance (compare 18:13).
Luke 23:49 all his acquaintances. Jesus’ relatives, friends, and disciples. The women (see 8:1–3) are singled out because of their role in the resurrection account (23:55–56; 24:1–12; see John 19:25–27 and note on John 19:25).
Luke 23:50–51 a man named Joseph. See note on Matt. 27:57–60. He is unknown except for this incident, recorded in all four Gospels. The location of Arimathea is not certain, though some identify it as Ramah (or Ramathaim-Zophim; see 1 Sam. 1:19). From the Jewish town implies that Luke’s readers were Gentiles (see Luke 1:26). a member of the council. The Sanhedrin. A good and righteous man (compare 1:6; 2:25) and looking for the kingdom of God imply that Joseph was a believer (Matt. 27:57 calls him “a disciple of Jesus”).
Luke 23:52 went to Pilate and asked. As a member of the Sanhedrin, Joseph had greater access to the governor. His request would raise less suspicion and hostility than if Jesus’ family or the disciples had asked.
Luke 23:53 Then he took it down. Joseph supervised the removal of Jesus’ body from the cross. a tomb cut in stone. Joseph’s own tomb (Matt. 27:60; see note on Mark 15:46). Thus Jesus is buried in a rich man’s tomb (fulfilling Isa. 53:9). where no one had . . . been laid. Compare John 19:41.
Luke 23:54 The day of Preparation was the day before the Sabbath, Friday (see notes on John 19:14; 19:31; 19:42).
Harmony of the Events of Holy Week
| Day | Event | Matthew | Mark | Luke | John |
|---|---|---|---|---|---|
| Friday/Saturday | Jesus arrives in Bethany | 12:1 | |||
| Mary anoints Jesus | 12:2–8 | ||||
| Crowd comes to see Jesus | 12:9–11 | ||||
| Sunday | Triumphal entry into Jerusalem | 21:1–11 | 11:1–10 | 19:28–44 | 12:12–18 |
| Some Greeks seek Jesus | 12:20–36 | ||||
| Jesus weeps over Jerusalem | 19:41 | ||||
| Enters temple | 11:11 | ||||
| Returns to Bethany | 21:17 | 11:11 | |||
| Monday | Jesus curses the fig tree | 21:18–19 | 11:12–14 | ||
| Clears the temple | 21:12–13 | 11:15–17 | 19:45–46 | ||
| Returns to Bethany with the Twelve | 11:19 | ||||
| Tuesday | Disciples see the withered fig tree on the return to Jerusalem | 21:20–22 | 11:20–21 | ||
| Temple controversies in Jerusalem | 21:23–23:39 | 11:27–12:44 | 20:1–21:4 | ||
| Olivet Discourse on the return to Bethany | 24:1–25:46 | 13:1–37 | 21:5–36 | ||
| Wednesday | Jesus continues daily teaching in the temple | 21:37–38 | |||
| Sanhedrin plots to kill Jesus | 26:3–5 | 14:1–2 | 22:1–2 | ||
| Wednesday/Thursday | Preparations for the Passover | 26:17–19 | 14:12–16 | 22:7–13 | |
| Thursday | Passover meal/Last Supper | 26:20–35 | 14:17–26 | 22:14–30 | |
| Upper Room Discourse | 13:1–17:26 | ||||
| Jesus prays in Gethsemane | 26:36–46 | 14:32–42 | 22:39–46 | ||
| Friday | Betrayal and arrest (after midnight?) | 26:47–56 | 14:43–52 | 22:47–53 | 18:2–12 |
| Jewish trial: | |||||
| —before Annas | 18:13–24 | ||||
| —before Caiaphas and part of the Sanhedrin | 26:57–75 | 14:53–72 | 22:54–65 | 18:19–24 | |
| —before full Sanhedrin (after sunrise?) | 27:1–2 | 15:1 | 22:66–71 | ||
| Roman trials: | |||||
| —before Pilate | 27:2–14 | 15:2–5 | 23:1–5 | ||
| —before Herod | 23:6–12 | ||||
| —before Pilate | 27:15–26 | 15:6–15 | 23:13–25 | 18:28–19:16 | |
| Crucifixion (approx. 9:00 A.M.to 3:00 P.M.) | 27:27–54 | 15:16–39 | 23:26–49 | 19:16–37 | |
| Burial (evening) | 27:57–61 | 15:42–47 | 23:50–54 | 19:38–42 | |
| Sunday | Empty-tomb witnesses | 28:1–8 | 16:1–8 | 24:1–12 | |
| Resurrection appearances | 28:9–20 | 16:9–20 | 24:13–53 | 20:1–21:25 |
Luke 23:55 The women . . . followed and saw the tomb, so that they could return to it later (see 24:1).
Luke 22:1–23:56 The Suffering and Death of Jesus. As Jesus’ death draws near, the scene shifts from the temple area to the city of Jerusalem. The emphasis shifts from Jesus’ teachings to events surrounding his death.
Luke 23:56 Because they thought the body was not properly prepared, the women (whom Mark 16:1 identifies as “Mary Magdalene, Mary the mother of James, and Salome”) prepared spices and ointments.
Luke 24:1 on the first day of the week. All four Gospels state that the resurrection took place on Sunday.
Fact: The entrance to the tomb
The entrance to the tomb where Jesus was buried was probably about 2 feet (0.6 m) wide and 3 feet (0.9 m) tall. It was covered with a stone, perhaps a foot (0.3 m) thick and 4 feet (1.2 m) in diameter. The body would have been placed on a bench until it could be prepared for burial.
Luke 24:4 two men. Angels (v. 23; compare Matt. 28:2, 5).
Luke 24:5 They were frightened (see v. 37; Acts 10:4) refers to fear that can lead to reverence (see Luke 1:12). The appearance of angels often produced such fear (see Judg. 13:19–20). For the living, see Luke 24:23; Acts 3:15.
Luke 24:6 Remember how he told you. See 9:22, 44; 18:32–33.
Luke 24:8 They remembered his words, that is, his prophecies of 9:22, 44; 18:32–33.
Luke 24:9 the eleven. Judas is now missing (see v. 33; Matt. 28:16; Acts 1:26). and to all the rest. See Luke 24:13–25; Acts 1:15.
Luke 24:10 Mary . . . and the other women. At least five women went to the tomb (see note on Mark 16:7). For apostles, see Luke 6:13 and note on Rom. 1:1.
Luke 24:12 Peter rose and ran. Compare John 20:3–6. For the linen cloths by themselves, see note on John 20:6.
Luke 24:13 That very day is the first day of the week, Sunday (see v. 1). two of them. One is unnamed, the other is Cleopas (v. 18). They were going to Emmaus, possibly after having celebrated the Passover in Jerusalem. The location of Emmaus is uncertain, but it was in Judea seven miles (11 km) from Jerusalem.
Luke 24:16 But their eyes were kept (by God; compare 9:45; 18:34) from recognizing him. Compare John 20:14–15; 21:4.
Luke 24:19–20 Prophet is a correct but inadequate designation (see 7:16). chief priests and rulers . . . crucified him. While the physical act of crucifixion was done by the Romans, Luke places the human responsibility for Jesus’ crucifixion primarily on the Jewish religious leaders.
Luke 24:24 Some of those . . . went to the tomb assumes that, after Peter’s visit, other disciples went (compare John 20:2–10) and also found it empty.
Luke 24:26 Was it not necessary? The OT teaches that the Messiah will die (Isa. 53:1–12) before entering into his glory (see Luke 9:22; 24:44). This glory, foreshadowed in 9:32, comes at his resurrection and then more fully at his ascension into heaven (22:69; Acts 2:33; Phil. 2:8–11; Heb. 1:3).
Luke 24:27 Moses and all the Prophets. The entire OT, also referred to as all the Scriptures. Jesus explained to them how the prophecies about the Messiah and the patterns of God’s activity throughout the OT looked forward to Jesus himself. (See Overview of the Bible.)
Overview of the Bible
How does the Bible as a whole fit together? The events recorded in the Bible took place over a span of thousands of years and in several different cultural settings. What is their unifying thread?
One unifying thread in the Bible is its divine authorship. Every book of the Bible is God’s word. The events recorded in the Bible are there because God wanted them to be recorded, and he had them recorded with his people and their instruction in mind: “For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope” (Rom. 15:4).
God’s Plan for History
God also has a unified plan for history (Eph. 1:10, 12). The work of Christ on earth, especially his crucifixion and resurrection, is the climax of history. It is the great turning point. The present era looks back on Christ’s completed work but also forward to the consummation of his work when he will come again in the new heavens and earth.
God’s Promises and Predictions
The Old Testament directly points forward to Christ through promises of God’s salvation. God gave some specific promises in the Old Testament relating to the coming of Christ as the Messiah, the Savior in the line of David. But God often gives more general promises concerning a future great day of salvation, without spelling out all the details of how he will accomplish it. Sometimes the promises take explicit form (e.g., the coming of the Messiah), and sometimes they take symbolic form (e.g., the animal sacrifices). All of the Old Testament promises find their “yes” in Jesus (2 Cor. 1:20).
God’s Warnings and Curses
God’s relation to people also includes warnings, threatenings, and cursings, which anticipate and point forward to Christ in two distinct ways. First, Christ is the Lamb of God who bore the curse of sin on the cross (John 1:29; 2 Cor. 5:21; Gal. 3:13; 1 Pet. 2:24). Every instance of the wrath of God against sin, and his punishment of sin, looks forward to the wrath that was poured out on Christ on the cross. Second, Christ will wage war against sin and exterminate it at his second coming. All earlier judgments against sin anticipate the final judgment.
God’s Covenant Commitment and Instruction
The promises of God in the Old Testament come in the context not only of God’s commitment to his people but also of instruction about the people’s commitment and obligations to God. When God makes a covenant with man, God is the sovereign, so he specifies the obligations on both sides. “I will be their God” is the fundamental obligation on God’s side, while “they shall be my people” is the fundamental obligation on the human side.
For example, in the first call of Abram (Gen. 12:1–2) God’s commitment takes the form of promises, blessings, and curses. The promises and blessings point forward to Christ, who is the fulfillment of the promises and the source of final blessings. The curses point forward to Christ both in his bearing the curse and in his execution of judgment and curse against sin, especially at the second coming.
Christ fulfilled the obligations of God’s covenants through perfect obedience (Heb. 5:8), receiving the reward of obedience in his resurrection and ascension (Phil. 2:9–10). By dealing with God’s wrath against sin, Christ reconciled believers to God, bringing about the intimacy with God that all of the Old Testament covenants anticipated.
Christ Is the Offspring of Abraham and the Last Adam
God’s promises to Abraham were the foundation for the nation of Israel. Abraham was obligated to walk blamelessly before God (Gen. 17:1). But only Christ is without sin (Heb. 4:15), making him the ultimate offspring to whom the other offspring all point (Gal. 3:16). Through Christ, believers are united to him and thereby themselves become “Abraham’s offspring” (Gal. 3:29). Believers, Jews and Gentiles alike, become heirs to the promises of God made to Abraham and his offspring (Gal. 3:28–29).
Christ is not only the offspring of Abraham, but—reaching back farther in time to an earlier promise of God—the offspring of the woman: “I will put enmity between you [the serpent] and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel” (Gen. 3:15). The conquest over the serpent, and therefore the conquest of evil and the reversal of its effects, is to take place through the offspring of the woman. One can trace this offspring down from Eve through Seth and his godly descendants, through Noah, and down to Abraham, where God’s promise takes the specific form of offspring for Abraham. Thus Christ is not only the offspring of Abraham but the last Adam (1 Cor. 15:45–49). Like Adam, he represents all who belong to him. And he reverses the effects of Adam’s fall.
Shadows, Prefigures, and “Types” of Christ
The Old Testament anticipates Christ the Savior by “shadows” and “types”—examples, symbols, pictures—of the things that were to come (see 1 Cor. 10:6, 11; Heb. 8:5). Animal sacrifices in the Old Testament prefigure the final sacrifice of Christ. The temple, as a dwelling place for God, prefigured Christ, who is the final “dwelling place” of God, and through whom God is with his people (Matt. 1:23; John 2:21). The Old Testament priests were types of Christ, the final high priest (Heb. 7:11–8:7).
The fulfillment of all these Old Testament shadows and types takes place preeminently in Christ (2 Cor. 1:20; Eph. 1:10). But in the New Testament those people who are “in Christ,” who place their trust in him and experience fellowship with his person and his blessings, receive the benefits of what he has accomplished. Therefore one can also find anticipations or “types” in the Old Testament that point forward to the New Testament church, the people in the New Testament who belong to Christ.
Some Old Testament symbols also may point forward especially to the consummation of salvation that takes place in the new heaven and the new earth yet to come (2 Pet. 3:13; Rev. 21:1–22:5). Old Testament Jerusalem prefigured the new Jerusalem that will come “down out of heaven from God” (Rev. 21:2).
Christ Is the Mediator
Sinful man needs a mediator who will approach God on his behalf. Jesus Christ, who is both God and man, and who is innocent of sin, is the only one who can mediate (1 Tim. 2:5–6) and the only one who can save (Acts 4:12).
All the instances of salvation and mediation in the Old Testament prefigure Christ. Prophets bring God’s word to his people. Godly kings bring God’s rule to bear on the people. Priests represent the people in coming before God’s presence. Christ is the prophet, king, and priest who fulfills all three functions in a final way (Heb. 1:1–3).
We can also look at wise men, who bring God’s wisdom to others; warriors, who bring God’s deliverance from enemies; and singers, who bring praise to God on behalf of the people and speak of God to the people. Covenants bring God’s word to the people. The temple brings God’s presence to the people. Animal sacrifices bring God’s forgiveness to the people. In reading the Bible, we should look for ways in which God brings his word and his presence to people through the means he establishes. All these means perform a mediatorial role, and because there is only one mediator, clearly they all point to Christ.
Luke 24:30 For other resurrection appearances associated with eating, see vv. 41–43; John 21:9–15; Acts 10:41. he took the bread and blessed and broke it and gave it to them. There is striking similarity between this, the Last Supper (Luke 22:19), and the feeding of the 5,000 (see 9:16).
Luke 24:31 Their eyes were opened when Jesus broke the bread, suggesting that they recognized him as the crucified one who died for the redemption of Israel (see v. 21). Jesus vanished. Compare v. 36; John 20:19, 26.
Luke 24:34–35 The Lord has risen indeed, and has appeared to Simon. See Mark 16:7; 1 Cor. 15:5.
Jesus’ Appearances after His Resurrection
Each of the Gospels and a few other NT books mention various appearances by Jesus after his resurrection, but only Luke notes that Jesus ascended to heaven from the Mount of Olives just outside Jerusalem. Luke also recounts Jesus’ discussion with the two disciples on the road to Emmaus (likely modern Qaluniyah, not the Emmaus of the intertestamental period, which lay too far west). Matthew and John note that Jesus also appeared to his disciples in the region of Galilee.
Luke 24:36 Jesus . . . stood among them. For Jesus in his resurrected state being able to appear and disappear, see note on John 20:19. Peace to you. See John 20:19 and note on John 14:27.
Luke 24:38 In light of what Jesus says in vv. 39–40, their doubts include some confusion about the physical reality of Jesus’ resurrection body and continuing questions about the reality of the resurrection itself.
Luke 24:39 See. . . . Touch me, and see (compare John 20:25, 27; 1 John 1:1). Jesus is not a disembodied spirit. it is I. The risen Christ and Jesus of Nazareth are the same person. The resurrected body of the risen Christ is gloriously different from his pre-resurrection body. His body now is fully healed and not subject to death and decay (see 1 Cor. 15:1–19, 50–58).
Luke 24:41 anything . . . to eat. Jesus proves the physicality of his resurrected body by eating and allowing the disciples to touch him.
Fact: Resurrected as real people!
Resurrected as real people! After his resurrection, Jesus had a real physical body. He was not just a disembodied spirit. He could eat and be touched (24:39–43). Christians will also experience real, physical resurrection from the dead (1 Corinthians 15).
Luke 24:44 My words refers to Jesus’ teaching about his death and resurrection (see note on 9:21–22). The Law of Moses and the Prophets and the Psalms refers to the three divisions of the OT in Jesus’ day.
Luke 24:45 he opened their minds to understand. True understanding of the Scriptures is a gift of God (see 9:45; 18:34).
Luke 24:46 The Christ should suffer repeats v. 26. Jesus’ death and resurrection were necessary in order to fulfill God’s plan.
Predictions, Reminders, and Proofs of the Death and Resurrection of Jesus in the Gospel of Luke
| 9:22 | “The Son of Man must suffer many things and be rejected . . . and be killed, and on the third day be raised.” |
| 9:44 | “The Son of Man is about to be delivered into the hands of men.” |
| 12:50 | “I have a baptism to be baptized with.” |
| 13:32 | “I cast out demons and perform cures today and tomorrow, and the third day I finish my course.” |
| 13:33 | “for it cannot be that a prophet should perish away from Jerusalem.” |
| 17:25 | “But first he must suffer many things and be rejected by this generation.” |
| 18:32 | “he will be delivered over to the Gentiles and will be mocked and shamefully treated and spit upon.” |
| 18:33 | “after flogging him, they will kill him, and on the third day he will rise.” |
| 24:6–7 | “Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.” |
| 24:25–26 | “. . . slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?” |
| 24:46 | “Thus it is written, that the Christ should suffer and on the third day rise from the dead.” |
Luke 24:47 repentance for the forgiveness of sins. See ESV footnote; and note on Acts 2:38. in his name. See notes on Acts 2:38; 10:48. to all nations, beginning from Jerusalem. All the peoples of the earth; see Acts 1:8.
Luke 24:48 witnesses of these things. As eyewitnesses, the disciples served as guardians of the gospel tradition (1:2).
Luke 24:49 The promise of my Father refers to the Holy Spirit (see note on Acts 2:33). John the Baptist announced that the coming of the Holy Spirit is a sign that the Messiah had come (Luke 3:15–17). The Holy Spirit would enable the disciples to act as Jesus’ witnesses (see Acts 1:8). But stay in the city until (see Acts 1:4). For the tie between power and the Spirit, see note on Luke 1:16–17.
Luke 24:50 Jesus led them out as far as Bethany on the Mount of Olives (see notes on 19:29; John 11:1).
Luke 24:51 While he blessed them indicates that the blessing of v. 50 lasted for a period of time. he parted from them and was carried up into heaven (see Acts 1:9, 11). In John 20:17 Jesus states that he is “ascending” to his Father. See note on Acts 1:9.
Fact: Olivet—Mount of Olives
Olivet (19:29), also known as the Mount of Olives, is a high mountain ridge stretching some 2.5 miles (4 km) in a north-to-south direction just east of Jerusalem. Throughout Israel’s history, it was an ideal location from which to see approaching armies. It is also where Jesus ascended into heaven with the promise to return in the same way (24:51; Acts 1:11–12; see also Zech. 14:4).
Luke 24:1–53 The Resurrection of Jesus. Luke’s Gospel began in the temple (1:5–23). After Jesus has risen from the dead, it will conclude in the temple as well (24:52–53).
Luke 24:52–53 And they worshiped him (see note on Matt. 28:9). The Gospel ends where it began, with God’s people in the temple (compare Luke 1:5–17; 24:53) blessing God with great joy, “for he has visited and redeemed his people” (1:68).
Harmony of the Events of Holy Week
| Day | Event | Matthew | Mark | Luke | John |
|---|---|---|---|---|---|
| Friday/Saturday | Jesus arrives in Bethany | 12:1 | |||
| Mary anoints Jesus | 12:2–8 | ||||
| Crowd comes to see Jesus | 12:9–11 | ||||
| Sunday | Triumphal entry into Jerusalem | 21:1–11 | 11:1–10 | 19:28–44 | 12:12–18 |
| Some Greeks seek Jesus | 12:20–36 | ||||
| Jesus weeps over Jerusalem | 19:41 | ||||
| Enters temple | 11:11 | ||||
| Returns to Bethany | 21:17 | 11:11 | |||
| Monday | Jesus curses the fig tree | 21:18–19 | 11:12–14 | ||
| Clears the temple | 21:12–13 | 11:15–17 | 19:45–46 | ||
| Returns to Bethany with the Twelve | 11:19 | ||||
| Tuesday | Disciples see the withered fig tree on the return to Jerusalem | 21:20–22 | 11:20–21 | ||
| Temple controversies in Jerusalem | 21:23–23:39 | 11:27–12:44 | 20:1–21:4 | ||
| Olivet Discourse on the return to Bethany | 24:1–25:46 | 13:1–37 | 21:5–36 | ||
| Wednesday | Jesus continues daily teaching in the temple | 21:37–38 | |||
| Sanhedrin plots to kill Jesus | 26:3–5 | 14:1–2 | 22:1–2 | ||
| Wednesday/Thursday | Preparations for the Passover | 26:17–19 | 14:12–16 | 22:7–13 | |
| Thursday | Passover meal/Last Supper | 26:20–35 | 14:17–26 | 22:14–30 | |
| Upper Room Discourse | 13:1–17:26 | ||||
| Jesus prays in Gethsemane | 26:36–46 | 14:32–42 | 22:39–46 | ||
| Friday | Betrayal and arrest (after midnight?) | 26:47–56 | 14:43–52 | 22:47–53 | 18:2–12 |
| Jewish trial: | |||||
| —before Annas | 18:13–24 | ||||
| —before Caiaphas and part of the Sanhedrin | 26:57–75 | 14:53–72 | 22:54–65 | 18:19–24 | |
| —before full Sanhedrin (after sunrise?) | 27:1–2 | 15:1 | 22:66–71 | ||
| Roman trials: | |||||
| —before Pilate | 27:2–14 | 15:2–5 | 23:1–5 | ||
| —before Herod | 23:6–12 | ||||
| —before Pilate | 27:15–26 | 15:6–15 | 23:13–25 | 18:28–19:16 | |
| Crucifixion (approx. 9:00 A.M.to 3:00 P.M.) | 27:27–54 | 15:16–39 | 23:26–49 | 19:16–37 | |
| Burial (evening) | 27:57–61 | 15:42–47 | 23:50–54 | 19:38–42 | |
| Sunday | Empty-tomb witnesses | 28:1–8 | 16:1–8 | 24:1–12 | |
| Resurrection appearances | 28:9–20 | 16:9–20 | 24:13–53 | 20:1–21:25 |
Parallels in the Ministries of Jesus, Peter, and Paul in Luke–Acts
Luke shows Peter and Paul continuing the ministry of Jesus in the book of Acts. Representative examples are cited on the chart below.
| Type of Ministry | Jesus | Peter | Paul |
|---|---|---|---|
| Preaching that the OT is fulfilled in Jesus the Messiah | Luke 4; 24 | Acts 2; 3 | Acts 13; 17 |
| Casting out unclean spirits | Luke 4:31–37 | Acts 5:16 | Acts 16:16–18 |
| Healing the lame | Luke 6:6–11 | Acts 3:1–10 | Acts 14:8–10 |
| Raising the dead | Luke 7:11–17 | Acts 9:36–43 | Acts 20:7–12 |
| Healing by a touch, a shadow, or cloths | Luke 8:42–48 | Acts 5:15 | Acts 19:11–12 |
Introduction to Luke
Timeline
Author, Date, and Recipients
Luke was a physician (Col. 4:14) and a travel companion of the apostle Paul. He wrote this Gospel and its sequel, the book of Acts. The earliest possible date of Luke–Acts is immediately after the events that Luke recorded in Acts 28, which would have been c. A.D. 62. Both Luke and Acts are addressed to “Theophilus” (Luke 1:3; Acts 1:1), about whom nothing more is known. Luke’s broader audience consisted primarily of Gentile Christians like Theophilus who had already “been taught” (Luke 1:4) about Jesus.
Theme
The gospel is for all, Jews and Gentiles alike, since Jesus is the promised one of God as prophesied in the OT and as seen in God’s saving activity in Jesus’ life, death, and resurrection. The Christian traditions Luke’s readers have received are true; by believing in Jesus Christ, the Son of God, they will receive the promised Holy Spirit whom he gives to all who follow him.
Purpose
Luke probably had several goals in writing: (1) to assure his readers of the truth of what they had been taught; (2) to help them understand how Israel’s rejection of Jesus and the Gentiles’ entrance into the kingdom of God are part of God’s plan; (3) to clarify that Jesus did not teach that his bodily return would come immediately but that there would be a period between his resurrection and his return; and (4) to emphasize that they need not fear any mere earthly power such as Rome.
Key Themes
- God’s sovereign rule over history (13:33; 22:22, 42).
- The arrival and actual presence (though not yet the completion) of the kingdom of God (11:2; 17:20–21; 21:34–36).
- The coming and presence of the Holy Spirit for Jesus and his followers (1:15–17, 35; 2:25–27; 3:16, 22; 4:1, 18; 24:49).
- The great reversal taking place in the world, in which the first are becoming last and the last are becoming first, the proud are being brought low and the humble are being exalted (1:48; 6:20–26; 13:30; 14:11).
- Believers are to live a life of prayer and practice good stewardship with their possessions (6:12; 9:28–29; 11:1–4; 12:33–34; 18:1; 22:40).
- The danger of riches (6:20–26; 8:14; 12:13–21; 16:10–13, 19–31).
Outline
- The Prologue (1:1–4)
- The Infancy Narrative (1:5–2:52)
- Preparation for the Ministry of Jesus (3:1–4:15)
- The Ministry of Jesus in Galilee (4:16–9:50)
- The Journey to Jerusalem (9:51–19:27)
- The Ministry of Jesus in Jerusalem (19:28–21:38)
- The Suffering and Death of Jesus (22:1–23:56)
- The Resurrection of Jesus (24:1–53)
The Setting of Luke
The events in the book of Luke take place almost entirely within the vicinity of Palestine, an area extending roughly from Caesarea Philippi in the north to Beersheba in the south. During this time it was ruled by the Roman Empire. The opening chapters describe events surrounding Jesus’ birth in Judea, where Herod had been appointed king by the Romans. The closing chapters end with Jesus’ death, resurrection, and ascension during the rule of Pontius Pilate and the tetrarchs Antipas and Philip.
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Listen NowDive Deeper | Luke 23-24
Throughout the Bible, God compares humans to sheep. Sheep are stubborn; they lack the ability to think critically; and they die if they don't rely on the shepherd. In 2005, a herd of sheep in Turkey jumped off a cliff, one at a time, for no reason, and hundreds of them died because they each followed the one in front rather than the shepherd.
We operate in the same way—it's easy for us to follow a mob in the wrong direction. Think of all the people in Luke 23-24 who interacted with Jesus and were blind to Him: Pilate, Herod, the Roman soldiers, the Jewish leaders, and the crowds. When those guys saw Jesus, they were so blinded by power, ambition, and rage that they mistook Jesus as a threat. They didn't see Jesus as God in the flesh, the Son of Man (see Daniel 7:13-14), the King of kings, and the Lord of lords (Revelation 17:14).
The default state of man is that of a sheep: blind and stubborn. Absent the grace of God, we would never see him for who he is, and we would miss out on a relationship with him (Matthew 16:16-17). The mob of people who mocked Jesus on Good Friday were no different than the herd of sheep who ran off the cliff in Turkey.
Now, here's the good news: for all the people in the story who were blind to Jesus, there were many more whose eyes were opened.
There was a criminal under the sentence of death who is now in with Jesus in eternity because he realized in his last few moments that Jesus is Lord, and the Gentile Roman soldier who mocked Jesus minutes before his death "praised God" after witnessing the crucifixion. The life, death, burial, and resurrection of Jesus Christ means that sin has been defeated. Jesus won, and the people who mocked him are far outweighed by the multitudes who praise him.
Our sinful nature left us blind to Jesus, but God gives us eyes to see a new life in Christ.
This month's memory verse
"I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing."
– John 15:5
Discussion Questions
1. Do I follow the Shepherd or the sheep in front of me?
2. Is there a cliff I'm headed toward? If so, is there anything I need to confess to my community group or close circle of believers around me?
3. Does my life look different from the mob? If not, what do I need to do next to follow Jesus more?